By Joyce Louise Rilett Wood
This learn argues that the gist and circulation of the prophecy within the e-book of Amos might be attributed to Amos himself, who composed a coherent cycle of poetry. His dire predictions got here after the autumn of Samaria yet sooner than the autumn of Jerusalem. Writing a century later, the writer of the booklet preserved yet up-to-date Amos' textual content by way of becoming it right into a constructing literary, historic and prophetic culture. Amos is used as a try case to teach that prophecy originated within the appearing arts yet was once later remodeled into heritage and biography. the unique prophecy is a music Amos recited at symposia or gala's. The book's curiosity specializes in the performer and his instances.
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This booklet provides a cultural heritage of subcultures, masking a outstanding variety of subcultural kinds and practices. It starts off with London’s ‘Elizabethan underworld’, taking the rogue and vagabond as subcultural prototypes: the root for Marx’s later view of subcultures because the lumpenproletariat, and Henry Mayhew’s view of subcultures as ‘those that won't work’. Subcultures are regularly indirectly non-conforming or dissenting. they're social - with their very own shared conventions, values, rituals, and so forth – yet they could additionally look ‘immersed’ or self-absorbed. This e-book identifies six key ways that subcultures have typically been understood:
* via their usually damaging relation to paintings: idle, parasitical, hedonistic, felony
* their unfavourable or ambivalent relation to classification
* their organization with territory - the ‘street’, the ‘hood’, the membership - instead of estate
* their circulation clear of domestic into non-domestic kinds of ‘belonging’
* their ties to extra and exaggeration (as against restraint and moderation)
* their refusal of the banalities of standard existence and particularly, of massification.
Subcultures appears on the manner those good points locate expression throughout many alternative subcultural teams: from the Ranters to the insurrection grrrls, from taxi dancers to pull queens and kings, from bebop to hip hop, from dandies to punk, from hobos to leatherfolk, and from hippies and bohemians to electronic pirates and digital groups. It argues that subcultural identification is basically a question of narrative and narration, this means that its concentration is literary in addition to sociological. It additionally argues for the assumption of a subcultural geography: that subcultures inhabit locations particularly methods, their funding in them being as a lot imaginary as genuine and, often times, strikingly utopian.
Consuming and ingesting are necessary to lifestyles and consequently of serious curiosity to the historian. in addition to having a true fascination of their personal correct, either actions are a vital part of the either social and financial heritage. but foods and drinks, specifically within the heart a while, have obtained under their right percentage of consciousness.
« Où est le temps, existe-t-il encore ?
Je vous suggest d’ouvrir l. a. query du TEMPS.
Jamais le temps n’a été aussi compact, uniformisé, fermé comme il l’est désormais à los angeles floor globalisée de l’hyperconnexion. Mais jamais non plus il n’a été aussi ouvert et a number of : incessant battement d’avènements, amorces, émergences, éclosions perpétuelles.
Je retrouve ici des expériences singulières : dans l’érotisme maternel et dans celui de los angeles foi religieuse, j’ose parier sur los angeles tradition européenne et sur l’humanisme à refonder, je découvre un destin de l. a. psychanalyse en terre d’Islam et en Chine.
Je n’ai pas de réponses toutes faites et n’en donne pas une fois pour toutes. Je déplie des vérités hic et nunc telles que je les vis et les pense.
Je vous présente mes compagnons de course : Antigone et Philippe Sollers, Jean-Jacques Rousseau et Jacques Lacan, Jackson Pollock et Emile Benveniste; Simone de Beauvoir et Thérèse d’Avila.
Un livre sur l. a. Vérité découverte par le Temps ? Plutôt une expérience du temps scandée par des événements, des étonnements, rebonds de surprises et de renaissances. »
Part a thousand million emerging travels to diversified components of India, and unearths great wave is sweeping around the nation—girls and ladies have become informed, discovering jobs and rising as empowered voters. the results of such step forward transformation are exceptional in a state that's domestic to 17 in keeping with cent of the world's overall variety of girls.
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Additional info for Amos in Song and Book Culture (JSOT Supplement Series)
420-27. 8. The traditional reading 'his compassion' fits other abstract terms ("BK 'his anger'; in~DI? 1 Ib). Cf. Michael Fishbane, 'The Treaty Background of Amos 1,11 and Related Matters', JBL 89 (1970), pp. 313-18; 'Additional Remarks on RHMYW Amos \M\JBL 91 (1972), pp. 391-93; Robert B. Coote, 'Amos 1:11: RHMYW, JBL 90 (1971), pp. 206-208. Cf. Paul Noble, 'Israel among the Nations', HBT15 (1993), pp. 56-82. 9. It has been argued that a numerical sequence in which the second number is one unit higher than the first number refers to an indefinite total (GKC, no.
Every addition has a context and contributes to the development of the book's argument. By relating the various sections of the running commentary we discover that the reviser is continually building up a consistent secondary argument that stands in tension with or opposition to the original version. Understanding the additions as simply the work of an editor does not do justice to the literary contribution of the reviser. The fact that whole sections of interpretation are added to produce a cumulative argument can only mean that the editor is an author.
Clp ^OirTN1? 39. The term tDp1? is a hapax legomenon. It appears in 'The Gezer Calendar' after the first season of sowing and stands for the months of late sowing or late spring growth. The Gezer agricultural year ends with Up and denotes the harvest of summer fruit: see ANET, p. 320. 40. Scholars recognize that jftp 'small' has other dimensions: Jacob is helpless, dependent, fragile, insignificant and vulnerable. But these meanings should be determined by the immediate or wider context of Amos and not by the usage of ] tap in other texts (Gen.